Mahad Satyagraha was a satyagraha led by Dr. B. R. Ambedkar on 20 March 1927 to allow untouchables to use water in a public tank in Mahad (currently in Kolba district), Maharasthra, India. The day (20 March) observed as Social Empowerment day in India.
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13th March in Dalit History – All India Samta Sainik Dal (Soldiers For Equality) Foundation Day – March 13, 1927
13th March in Dalit History – All India Samta Sainik Dal (Soldiers For Equality) Foundation Day – March 13th, 1927
The core principle of All India Samta Sainik Dal is to establish the “Equality” among the masses of Indian society by annihilating the evil caste system. This is an independent and non-political organization started by Bodhisattva Dr. Babasaheb Ambedkar
Get a PDF book regarding Aims, Objectives and Mission of SSD from here.
Few rare photos/documents related to SSD.
“A Forgotten Liberator : The Life and Struggle of Savitribai Phule”, is the first endeavour in English to spotlight upon one of the supreme names who fought against the totalitarianism of caste and other social evils in India. The book brought out by “Mountain Peak Publishers” on the life of Savitribai Phule (1831-1897) is a collection of essays written by six authors, those account the life struggle of marginalized and lower class women.
In times when even the shadow of untouchables were considered impure, when the people were unwilling to offer water to thirsty untouchables, Savitribai Phule and Mahatma Jotiba Phule shared their their house with them. It was a challenge thrown at the Brahmins to change their mindset towards untouchables. But even after almost 200 years, Dalits (untouchables) are still struggling for water rights.
In the essay “The Stuff Legends are made of” Cynthia Stephen writes “The young couple faced severe opposition from almost all sections. Savitribai was subject to intense harassment everyday as she walked to the school. Stones, mud and dirt were flung at her as she passed”.
Three letters written by Savitribai Phule to Mahatma Jotiba Phule are included in the anthology. From the letters it becomes evident that Savitribai Phule had great respect for her husband and had knowledge of all spheres of life and adept in handling difficult situations.
Sunil Sardar and Victor Paul present translations of Savitribai Phule’s five poems written in Marathi in the essay titled “Pioneering Engaged Writing”. Savitribai Phule was the first Dalit women, in-fact the first women whose poems drew attention in the British Empire. Savitribai Phule was the mother of modern poetry stressing necessity of English and education through her poems.
Read also – ‘First Lady’ Teacher of India: Savitribai Phule
The volume also contains a letter written by a eleven year old girl, Muktabai studying in Phule’s school under the chapter ‘Grief of the Mangs and Mahars’. The content of this letter is so strong for anyone to believe that this was written by a eleven year old girl. This shows the level of education and upbringing those children were getting in Phule’s school.
During the famines of 1876 – 1898, Savitribai Phule worked courageously with her husband and suggested many new ways to overcome the difficult times. They started distributing free food at many locations. She died while she was nursing a plague – affected child — she got infected while serving the affected people. Apart from the exceptionally narrated essays of all six authors there are pictures and a list of important days in the life of Savitribai Phule, which give a glimpse into the life of the great liberator.
Check also – Few poems by Savitribai Phule
Indian women are not aware of the greatness of Savitribai Phule, who dared to purse the profession of teaching in the ‘Dark Age’. She dared to speak against the unpardonable boundaries imposed on women in the Indian society, for which today’s women should be grateful to her. The book is one of its kinds and a must read for all those who believe in human rights and by those women organisations who speak a lot for women empowerment and feminism!
Braj Ranjan Mani writes:
“Savitribai Phule (1831-97), struggled and suffered with her revolutionary husband in an equal measure, but remains obscured due to casteist and sexist negligence. Apart from her identity as Jotirao Phule’s wife, she is little known even in academia. Modern India’s first woman teacher, a radical exponent of mass and female education, a champion of women’s liberation, a pioneer of engaged poetry, a courageous mass leader who took on the forces of caste and patriarchy certainly had her independent identity and contribution. It is indeed a measure of the ruthlessness of elite-controlled knowledge-production that a figure as important as Savitribai Phule fails to find any mention in the history of modernIndia. Her life and struggle deserves to be appreciated by a wider spectrum, and made known to non-Marathi people as well.”
He’s not a Brahman who abhors
the touch of a mahar,
What retribution can he pay?
he won’t throw his life away!
A chandal drives him wild,
it’s his heart that’s defiled.
Tuka says, his caste’s defined
by what fills his mind.
- Saint Tukaram
Also check -
Siddharth Vihar, the boys’ hostel in Mumbai that was once the site of important political and cultural activity within the Dalit community, has been demolished. Here’s why the demolition means so much more.
February 9, 2015. The 90-odd residents of Wadala’s Siddharth Vihar boys’ hostel – mostly poor Dalit and “lower” caste students from rural Maharashtra – were busy preparing for the upcoming examination season. Around 10am, their studies were interrupted by a group of Brihanmumbai Municipal Corporation (BMC) officials and beat policemen, who asked them to assemble outside the building. Once the students had been herded downstairs, the officials locked the hostel gates. Within ten minutes, the demolition started. The doors and internal walls were the first to go, to ensure that the four-story structure could not be re-occupied. In one stroke, the students were rendered shelterless. With nowhere to go, many are still camped out in the hostel compound.
In another part of the city, the Maharashtra state government is finalizing plans to buy a 2,050sq ft, three-story bungalow in London for Rs 30 crore. This is the house Dalit icon Bhimrao Ramji Ambedkar stayed in while studying at the London School of Economics in 1921-1922. The government, with one eye firmly fixed on the Dalit vote in the upcoming local body elections, wants to convert the bungalow into an Ambedkar memorial. On February 18, the cash-strapped government announces that it will dip into the funds allocated to the Mahatma Phule Magasvargiya Vikas Mahamandal – a state-owned corporation whose objective is to help people from Scheduled Caste and Scheduled Tribe communities by offering training and financial assistance so they can be self-employed – to pay Rs 3 crore to a UK-based solicitor to close the deal.
The contrasting responses to these two cases reflect the larger tragedy of contemporary Dalit politics in Maharashtra, where tokenism and symbolism have taken the place of concrete efforts towards the upliftment of the Dalit masses. The state government, which is spending Rs 30 crore on an Ambedkar memorial in another country, did not even notice when an important part of Ambedkar’s legacy was lost forever. Over its 51-year history, Siddharth Vihar occupied a unique role in the struggle for Dalit emancipation in Maharashtra. It was an incubator for Dalit radicals and intellectuals, producing some of the biggest names in Dalit politics, literature, music and theater. And yet there were no public statements on its demise, no long paeans in newspaper columns.
The silence of Dalit leaders on the hostel’s demolition is especially striking. Take, for example,Bharipa Bahujan Mahasangh (BBM) leader Prakash Ambedkar, who is BR Ambedkar’s grandson. He is a vocal supporter of the London memorial. But we haven’t heard a peep from him about Siddharth Vihar, even though he’s involved in a power struggle within the People’s Education Society (PES), the organization that managed the hostel. Nor has there been any statement from his rival Ramdas Athawale of the Republican Party of India (Athawale), who built his political career while at the hostel, and was still living in one of Siddharth Vihar’s dingy rooms when he became a cabinet minister in Sharad Pawar’s 1990 government.
But not everyone is silent. Revolutionary balladeer Sambhaji Bhagat, who stayed at the hostel from 1979-1994, called the day of the demolition a terrible day for the Ambedkarite movement. “This was Babasaheb [Ambedkar]’s dream,” he says, anger palpable even over the phone. “And it was that dream that was torn down.”
In many ways, Siddharth Vihar’s story is linked to that of the Ambedkarite movement. This story begins in 1945, when Ambedkar established PES in order to provide access to education for fellow members of the Dalit community – who had been denied access to education for millennia – as well as people from other underprivileged sections of society. To this end, PES set up schools and colleges all over the country, including Mumbai. Aware of the challenges rural Dalit students faced in coming to a big city, Ambedkar set the plans for Siddharth Vihar in motion. In the meantime, his own residence Rajgriha functioned as a hostel for “lower” caste students.
In 1964, eight years after Ambedkar passed away, Siddharth Vihar’s construction was finally finished. “[Ambedkar] had ensured that the hostel had all the facilities students would need – in every room there were tables, lamps, etc,” says Bhagat. “It was better than most of the government hostels in Mumbai at the time.”
Under the rule of the Marathas and the Peshwas the Untouchables might not spit on the ground lest a Hindu should be polluted by touching it with his foot, but had to hang an earthen pot round his neck to hold his spittle. He was made to drag a thorny branch of a tree with him to brush out his footsteps and when a Brahman came by, had to lie at a distance on his face lest his shadow might fall on the Brahman.
In Maharashtra an Untouchable was required to wear a black thread either in his neck or on his wrist for the purpose of ready identification.
In Gujarat the Untouchables were compelled to wear a horn as their distinguishing mark.
In the Punjab a sweeper was required while walking through streets in towns to carry a broom in his hand or under his armpit as a mark of his being a scavenger.
In Bombay the Untouchables were not permitted to wear clean or untorn clothes. In fact the shopkeepers took the precaution to see that before cloth was sold to the Untouchable it was torn & soiled.
In Malabar the Untouchables were not allowed to build houses above one storey in height and not allowed to cremate their dead.
In Malabar the Untouchables were not permitted to carry umbrellas, to wear shoes or golden ornaments, to milk cows or even to use the ordinary language of the country.
In South India Untouchables were expressly forbidden to cover the upper part of their body above the waist and in the case of women of the Untouchables they were compelled to go with the upper part of their bodies quite bare.
In the Bombay Presidency so high a caste as that of Sonars (gold- smiths) was forbidden to wear their Dhoties with folds and prohibited to use Namaskar as the word of salutation…
From – Manu and the Shudras by Dr. Ambedkar